Table of Contents

Foreword ................................................................................................................ 1

Preface to the 19th Edition ............................................................................... 3

Chapter 1 ................................................................................................................. 5

Iqbāl and the Revival of Religious Thought ............................................................ 5

The absence of the Islamic spirit among Muslims ........................................... 11 The logic of railway train ................................................................................... 15 Solidarity as a sign of life.................................................................................... 16

Chapter 2............................................................................................................... 23

Past and Present Thought of Muslims on the Role of Action in Man’s Felicity . 23

Pathology ............................................................................................................. 23 The roots of distortion of our way of thinking about Islam ............................ 24 Action as the bedrock of Islamic training and education ................................ 24 The role of the Umayyads in the emergence of this distortion ........................ 25 Why the idea of holding action in contempt came into being ......................... 25 What is faith [īmān]? .......................................................................................... 26 The Shī‘ah and murji’iyyah ................................................................................ 26 Two accounts ....................................................................................................... 29 Twisted way of thinking ..................................................................................... 33 The issue of sanctuary ........................................................................................ 34 Two Prophetic traditions .................................................................................... 35

Chapter 3 ............................................................................................................... 39

Dull vis-à-vis Vibrant Thinking .............................................................................. 39

Physical and spiritual life ................................................................................... 39 Fiṭrah or the essence of human life .................................................................... 40 Life means to have insight and ability ............................................................... 41 Life itself as not identical with its characteristics............................................. 41 Self-reliance ......................................................................................................... 42 Reliance on Allah [tawakkul] as a vibrant and dynamic concept .................... 44 Distorted and twisted tawakkul .......................................................................... 44 Asceticism [zuhd] in Islam .................................................................................. 45 Negative asceticism ............................................................................................. 45 The issue of guardianship [wilāyah] of a tyrant ............................................... 46 Asceticism as a spiritual strength and not an economic weakness ................. 47

Our ascetics as morally bankrupt as well as economically handicapped ....... 48 Imām ‘Alī (‘a) and productive works ................................................................ 48

Chapter 4 .............................................................................................................. 53

Islamic Thought on Asceticism and Abandonment of the World ........................ 53

Asceticism and abandonment of the world ....................................................... 54 Is asceticism a natural disaffection? .................................................................. 54 Two types of asceticism unacceptable to Islam ................................................ 55 Another misconception about asceticism .......................................................... 58 The real meaning of asceticism .......................................................................... 61 Aims of Islamic asceticism .................................................................................. 61

1. Self-sacrifice ................................................................................................ 61 2. Sympathy .......................................................................................................... 63 Tradition from Imam ‘Alī (‘a) on the philosophy of asceticism ...................... 63

Chapter 5 ............................................................................................................... 67

The Philosophy of Asceticism in Islamic Thought ................................................ 67

Story about Imām al-Ṣādiq (‘a) regarding sympathy ...................................... 70 3. Freedom and liberty .................................................................................... 70

Naturally essential conditions ............................................................................ 71 Conditions within man’s freewill ....................................................................... 71 Habit brings about attachment and attachment leads to captivity ................. 71 Freemen always lead simple life ........................................................................ 72 The philosophy of modesty and simplicity in the life of leaders ..................... 72 Pretensions, or limitations, restrictions and captivity ..................................... 72 Asceticism of Gandhi .......................................................................................... 74

4. Consistency with the demand of time ......................................................... 75 5. Apprehension of spiritual pleasures ................................................................ 77 The enlightened ascetic according to Abū ‘Alī ibn Sīnā (Avicenna)............... 79

Transliteration Symbols

Symbol Transliteration Symbol Transliteration

a أ ’ ء t ت b ب

j ج th ث

kh خ ḥ ح

dh ذ d د

z ز r ر

sh ش s س

ḍ ض ṣ ص

ẓ ظ ṭ ط

gh غ ‘ ع

q ق f ف

l ل k ك

n ن m م

w و h هـ

ah ة y ي

Long Vowels Short Vowels

a ـ ā آ

u ـ ū و

i ـ ī ي

Persian Letters

Symbol Transliteration Symbol Transliteration

ch چ p پ

g گ zh ژ

1

Foreword

In the Name of Allah, the All-beneficent, the All-merciful

The precious legacy left behind by the Holy Prophet’s Household [ahl

al-bayt] (may peace be upon them all) and their followers’ preservation of

this legacy from the menace of extinction is a perfect example of an all-

encompassing school [maktab], which embraces the different branches of the

Islamic knowledge and has been able to train many of the talented

personalities by quenching them with this gushing-forth fountain. This

school has presented scholars to the Muslim ummah who, by following the

Holy Prophet’s Household (‘a), have occupied the station of clarifying the

doubts and skepticisms brought forth by the various creeds and intellectual

currents both inside and outside the Muslim society, and throughout the past

centuries, they have been the presenters of the firmest answers and solutions

to these doubts.

Anchored in the responsibilities it is shouldering, the Ahl al-Bayt (‘a)

World Assembly has embarked upon defending the sanctity of risālah

[apostleship] and its authentic beliefs—truths which have always been

opposed by the chiefs and leaders of the anti-Islamic sects, religions and

trends. In this sacred path, the Assembly regards itself as a follower of the

upright pupils of the Ahl al-Bayt’s (‘a) school—those who have always been

ready to refute those accusations and calumnies and have tried to be always

in the frontline of this struggle on the basis of the expediencies of time and

space.

The experiences in this field, which have been preserved in the books of

the scholars of the Ahl al-Bayt’s (‘a) school, are unique in their own right. It

is because these experiences have been based upon knowledge [‘ilm] and the

Foreword

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2

preeminence of intellect and reasoning, and at the same time, devoid of any

iota of blind prejudices as well as whims and caprices. These experiences

address the experts, scholars and thinkers in such a manner that is acceptable

to a healthy mind and the pure human natural disposition [fiṭrah].

In a bid to assist those who are in quest of truth, the Ahl al-Bayt (‘a)

World Assembly has endeavored to enter the new phase of these worthy

experiences within the framework of research and writing works of the

contemporary Shī‘ah writers or those who, through the divine guidance,

embraced this noble school.

This Assembly is also engaged in the study and publication of the

valuable works of the pious predecessors and outstanding Shī‘ah

personalities so that those who are thirsty of truth could quench their thirst

from this refreshing fountain by listening and embracing this truth, which the

Holy Prophet’s Household (‘a) has offered as gift to the entire world.

It is hoped that the dear readers would not deprive the Ahl al-Bayt (‘a)

World Assembly of their valuable views and suggestions as well as

constructive criticisms in this arena.

We also do invite the scholars, translators and other institutions to assist

us in p ṣ) Islam.

We ask God, the Exalted, to accept this trivial effort and enhance it

-Mahdī

(may Allah, the Exalted, expedite his glorious advent).

It is appropriate here to express our utmost gratitude to the late al-Shahīd

Āyatullāh Murtaḍā Muṭahharī for writing the book,1 and to Dr. Mansoor

Limba for translating it, as well as to all our honorable colleagues in

accomplishing this task especially the dear ones in the Translation Office for

performing their responsibility.

Cultural Affairs Department

Ahl al-Bayt (‘a) World Assembly

1 Murtaḍā Muṭahharī, Ihyā-ye Tafakkur-e Islāmī, 24th ed. (Tehran: Sadra Publications,

Shahrīvar 1385 AHS (2006)), 206 pages.

3

Preface

In the Name of Allah, the All-beneficent, the All-merciful

‘The Revival of Islamic Thought’ consists of a series of five lectures

given with the same title by the martyred professor Āyatullāh Muṭahharī at

Huṣayniyyah Irshād1 in 1349 AHS (circa 1970). The first lecture entitled

“Iqbāl and the Revival of Religious Thought” was given on Ordībehest 7, 1349 AHS (April 27, 1970) in commemoration of the Islamic reformer ‘Allāmah Iqbāl of Lahore, Pakistan. The succeeding lectures were delivered with an interval of one week from each other.

Along with the topic “The Struggle between Truth and Falsehood,” this book was first published in 1360 AHS (circa 1981) and so far it has been

published 18th times. Since the present topic is not necessarily related to that

of the struggle between truth and falsehood, it is decided to publish it

separately for the 19th time and naturally it is typeset anew and the aesthetic

elements of the book are taken into consideration. As such, this book is

presented in a better form in this edition. It is hoped that it is acceptable and

pleasant to the esteemed readers.

As pointed out by the martyred professor himself, it is obvious that this

topic is broad and these five lectures are just an introduction to it. Of course,

there are also relevant discussions in his other works such as Ihyā-ye

Tafakkur-e Dīnī [Revival of Religious Thought] in the book Dah Guftār [Ten

Discourses].

1 Huṣayniyyah Irshād: an Islamic center in northern Tehran where Āyatullah Muṭahharī used

to deliver lectures and speeches. [Trans.]

Preface

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4

It is hoped that like his other works, this work of the martyred thinker

and close student and confidant of Imām Khomeinī (r)1 would be beneficial

and influential in the propagation of the Islamic thought. We pray to God, the

Exalted, for success in rendering service.

Āyatullāh Murtaḍā Muṭahharī’s Works Supervisory Council

Shahrīvar 17, 1380 AHS (September 8, 2001)

1 The abbreviation, “r” stands for the Arabic invocative phrase, raḥmatullāh ‘alayhi,

raḥmatullāh ‘alayhā, or [may peace be upon him/her/them], which is

mentioned after the names of pious people. [Trans.]

5

Chapter 1

Iqbāl and the Revival of Religious Thought

بسم اهلل الرحمن الرحيم

اهلل و رسوله عبد علی والسالم ةهلل رب العالمين باری الخالئق اجمعين و الصلوا الحمد( ص)القاسم محمد وموالنا ابی ونبينا وحبيبه وصفيه وحافظ سره ومبلغ رساالته سيدنا

:اعوذباهلل من الشيطان الرجيم

In the Name of Allah, the All-beneficent, the All-merciful

All praise is due to Allah, the Lord of the worlds, the Creator of all existents.

May salutations and peace be upon Allah’s servant, Messenger, beloved, favorite, the keeper of His secret, and the propagator of His message—our Chief, Prophet and Master Abū’l-Qāsim Muḥammad (ṣ).

1 I seek refuge in

Allah from the accursed Satan.

﴾ يا أيـها الذين آمنوا استجيبوا لله وللرسول إذا دعاكم لما يحييكم ﴿

1 The abbreviation, “ṣ”, stands for the Arabic invocative phrase, ṣallallāhu ‘alayhi wa ālihi wa

sallam [may God’s blessings and peace be upon him and his progeny], which is mentioned

after the name of the Holy Prophet Muḥammad ( ). [Trans.]

Chapter 1

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6

“O you who have faith! Answer Allah and the Apostle when he

summons you to that which will give you life.”1

The topic I supposed to discuss here today which is Arba‘īn Ḥusaynī

(40th day after the event in Karbalā’) was “Union with the Martyrs” because

of the fact that today is a day when two [important] events took place and

these two events made Arba‘īn as such.

One was the account of arrival of the first formal pilgrims to the shrine of

Abū ‘Abd Allāh [Imām al-Ḥusayn] (‘a).2 That was the day of arrival of Jābir

ibn ‘Abd Allāh al-Anṣārī in Karbalā from Medina for visitation [ziyārah].

Another is that in general, ziyārah to Ḥusayn ibn ‘Alī (‘a) on this day is

accepted. That is, this day is the special day of ziyārah for Abū ‘Abd Allāh (‘a). The arrival of Jābir to visit the holy shrine of Abū ‘Abd Allāh and the

tradition of paying homage to him from near and far distance by reciting transmitted salutations are both meant to be in unison with the martyrs.

Initially, I would like to discuss this issue and state the philosophy of ziyārah from near and far distance under the same topic, but this discussion is postponed to another time because during the past few days it was decided

in three meetings here in commemoration of the great Islamic reformer Iqbāl of Pakistan that I deliver half an hour of lecture on “Iqbāl and the Revival of Religious Thought” and since the time had passed then, I had requested for resetting it to another time.

Meanwhile, I sensed that the discussion on “Iqbāl and the Revival of Religious Thought” cannot be covered in 30 minutes, and experience has shown that whenever only a short period of time is allotted to such subjects, it generally turns out to be ambiguous, incomplete and incomprehensible. Thus, we said, “Let there be more time allotted in a series of lectures under

the theme ‘The Revival of Islamic Thought’. It is the same theme of lectures given by Iqbāl in Pakistan—lectures which were highly academic and socially relevant—and I am supposed to deal with the same theme.

A book of this man is published.3 It is a collection of his lectures on

seven occasions in Pakistan4 which were apparently delivered in academic

1 Sūrat al-Anfāl 8:24. In this volume, the translation of Qur’anic passages is adapted from

Sayyid ‘Alī Qulī Qarā’ī, The Qur’an with a Phrase-by-Phrase English Translation (London:

Islamic College for Advanced Studies Press, 2004). [Trans.] 2 The abbreviation, “‘a” stands for the Arabic invocative phrase, ‘alayhi’s-salām, ‘alayhim’us-

salām, or ‘alayhā’s-salām [may peace be upon him/them/her], which is mentioned after the

names of the prophets, angels, Imāms from the Prophet’s progeny, and saints (‘a). [Trans.] 3 Its English rendition is Sir Mohammad Iqbal, The Reconstruction of Religious Thought in

Islam (New Delhi: Kitab Bhavan, 1981). [Trans.] 4 The lectures were actually delivered at Madras, Hyderabad, and Aligarh, India. See The

Reconstruction of Religious Thought in Islam, p. v. [Trans.]

The Revival of Islamic Thought

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7

settings because the level of these lectures was so high that it makes it improbable to have been given in the general public. They were certainly given in academic gatherings. All of them had the same theme.

Of course, each of these lectures had a particular topic. One might be entitled “Religious Experience”.

1 Another might have had the heading “The

Philosophical Test of Religious Experience.”2 Yet another might have had

the topic “Freedom and the Immortality of Human Ego”.3 One lecture might

be titled “The Spirit Islamic Culture and Civilization”.4 Another might have

been labeled “The Principle of Movement in Islam”.5 Still another might be

known as “Is Religion Possible?”6 It is said that the last topic is borrowed

from [Immanuel] Kant.7 Finally, a certain lecture dealt with the topic “The

Conception of God and the Meaning of Prayer”.8 Anyway, all of these topics

were discussed by Iqbāl under the theme “Revival of Religious Thought”. I do not want to claim that everything he said about this highly

significant theme is devoid of any criticism, or everything about it is what he had said. But considering the fact that he has introduced this theme and discussed its topics to the extent that a thinker could be able to do is indeed worthy of acknowledgment, recognition and appreciation. Today I have to devote more time expounding his words. This discussion has a broad scope and perhaps there was an opportunity and I was able to deal with the revival of Islamic thought in other meetings, but at the outset I would like to share to you the salient points of his ideas.

Iqbāl is a person who has gone to Europe and is very familiar with it. He

is someone who attains high level of modern education. He is someone who is recognized by the Western world as a thinker, scholar and man of authority. He is not someone who confined himself in a corner in India and

1 “Knowledge and Religious Experience” constitutes the first chapter of The Reconstruction of

Religious Thought in Islam. [Trans.] 2 “The Philosophical Test of the Revelations of Religious Experience” constitutes the second

chapter of The Reconstruction of Religious Thought in Islam. [Trans.] 3 “The Human Ego—His Freedom and Immortality” constitutes the fourth chapter of The

Reconstruction of Religious Thought in Islam. [Trans.] 4 “The Spirit of Muslim Culture” constitutes the fifth chapter of The Reconstruction of

Religious Thought in Islam. [Trans.] 5 “The Principle of Movement in the Structure of Islam” constitutes the sixth chapter of The

Reconstruction of Religious Thought in Islam. [Trans.] 6 It constitutes the last chapter of The Reconstruction of Religious Thought in Islam. [Trans.] 7 See Immanuel Kant, A New Exposition of the First Principles of Metaphysical Knowledge

(1755), John A. Reuscher (trans.) in Lewis White Beck (ed.). Kant’s Latin Writings:

Translations, Commentaries and Notes (New York: Peter Lang, 1986), pp. 57-109; Critique of

Pure Reason, 1787 2nd edition, Paul Guyer and Allen W. Wood (trans.) (Cambridge:

Cambridge University Press, 1998). [Trans.] 8 It constitutes the third chapter of The Reconstruction of Religious Thought in Islam. [Trans.]

Chapter 1

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8

imagines something about Europe and then he wants to make criticisms. He has personally seen Europe and closely examined and scrutinized it. He is also very fond of modern knowledge and encourages the Muslim youth to learn modern science. He is not someone who is against modern science or discourages the Muslims from learning it.

Notwithstanding these words of a person who pursued his higher education in Europe, who is well acquainted with Europe and who is well-versed and cognizant of the value of modern knowledge, the foremost thing which draws attention from his words and which he systematically states in his poems is that what is now called ‘European civilization’

1—the code of

European life, the ideals which the European civilization offers to mankind today, the way and custom it teaches to humanity, the morality and mores, and finally the path of Europe today—he considers not only something bad but that which is extremely menacing for humanity in general and the people

of Europe in particular. That is, Iqbāl who has gone to Europe and is much familiar with it considers the future of European civilization so much gloomy and perilous. Such words of him are plenty and I would like to read to you what I have written down from his writings in order for us to know what this man says about the civilization of Europe today, to what extent he is pessimistic about the European civilization in spite of his optimism for its knowledge and to what magnitude he warns the people of the East, the Muslims in particular, not to be influenced and lured by the European civilization.

For example, Iqbāl says:

Those whose eyes are blinded by imitation and slavery cannot comprehend the naked truth. How can this half-dead culture and civilization of Europe

give a new life to Iran and Arab countries when it is on the verge of death

itself?

He also says: “The most salient feature of modern history is the high speed. With that rate of speed the Muslim world is psychologically moving toward the West.” He says that the most salient feature of the modern history

of these countries is that they are speedily moving toward the West. Then, in a bid to distinguish knowledge from Western civilization, he says: “And in this movement nothing is incorrect or false. In terms of its rational aspect (that is, in terms of the scientific and intellectual aspect only), the European culture is one of the important phases of Islamic culture.”

That is to say, if we only take into account the intellectual and scientific dimension of Europe, there is no problem no matter how far we move toward

1 That is, Western civilization in general. [Trans.]

The Revival of Islamic Thought

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9

it, for knowledge is knowledge and the European knowledge is an offshoot and extension of Islamic sciences. European culture in the sense of European knowledge is an extension of Islamic culture: “Our only fear is that the dazzling exterior of the European culture would stand in the way of our movement and prevent us from reaching the real essence of that culture.”

That is to say, “What I am afraid of is that we would only look at what is apparent; we would only look at the natural sciences and technology but fail to see the inward to which humanity leads; that we cannot be able to examine and analyze [things].” In another part of his book, Iqbāl says:

The intellect [‘aql] alone is incapable of saving humanity and the greatest

flaw of the European culture is that it wants to save the ship of humanity from perdition through the intellect alone (that is, without consideration of

the spirit, conscience and faith).

He also says: “The exemplariness of Europe can never pose as a dynamic agent in its life.”

The exemplariness of Europe means its idealism; the ideal perfection which the European culture offers to humanity; the principles it formulates; the isms it coins and it imagines that by adopting these isms it can save humanity.

Iqbāl says that these isms have indeed failed to change the essence of

Europe, to humanize it, and to push it beyond the stage of empty rhetoric. Simply put, Europe or the European talks a lot about benevolence and humanitarianism in its or his writings and declarations but since they only emanate from the mind or intellect and not from the soul, they are not imprinted in the conscience. The European talks about the human being but he is not humanitarian in practice. The European talks about human rights but in truth and essence, he pays no respect to human beings and their rights. The European talks about freedom within the framework of his isms but in reality he does not heartily believe in freedom. He talks about justice and

equality but in the depth of his conscience he does not abide with justice and equality. Iqbāl thus says:

Its outcome is the emergence of a perplexed “I” (that is, a perplexed spirit). Each of the democracies which are incompatible with each other is in search

of itself. Their work is exclusively to benefit from their harvest to the

advantage of the affluent.

What is the result of these talks about justice and these conflicting isms that emerged in Europe? It is to benefit from their harvest to the advantage of

the affluent. Iqbāl then says: “Believe me. Today’s Europe is the biggest hurdle to the

moral advancement of humanity.”

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10

This is a point in the personality of Sir Iqbāl which he promotes a lot. He likes the Muslims, especially the young Muslims—those who are more or less familiar with the exterior of Western culture—to be aware of this point.

The second point on which he lays much emphasis is that the flaw which exists in the European culture and civilization of today does not exist in the

pristine Islamic culture and civilization. The fundamental or basic criticisms that the European culture is merely a materialistic culture cannot be applied to the Islamic culture. As such, elsewhere in his lectures he tries to introduce the essential pillars and merits of the Islamic culture and civilization. Again, I shall read some parts of it so that we can then proceed to the issue of the revival of religious thought. In that part of his lectures, he says thus:

Muslims are the owners of ideas and absolutely perfect ideals based upon

revelation [wahī]. Since they are expressed from the innermost dimension

of life, they give an inward color to their externality. For a Muslim the spiritual foundation of life is something ideological and for the defense of

this ideology he willingly sacrifices his life.

Let me summarize to you his words. Iqbāl says that what Islam offers to humanity—since its support is religious faith emanating from divine revelation—it can penetrate the innermost spirit of mankind. As it has shown and is showing, it has such power even in the present time.

Thus, if, for example, Islam proposes freedom and liberation; if it proposes justice and humanitarianism; if it proposes human rights, they are proposals which have executive guarantee in the human soul. But what Europe proposes are proposals which are devoid of executive guarantee.

Iqbāl is of the opinion that today’s humanity is in need of three things: 1. A spiritual explanation of the world; 2. Spiritual freedom of individual; and 3. Fundamental principles with global influence.

1. A spiritual explanation of the world: That is, the foremost thing which is needed by humanity is that world must spiritually or religiously explained and not materialistically. The first thing which has caused humanity to

wander and because of which no idea or ideology as a real faith will emerge in humanity is materialism. It is the materialistic interpretation of the world—that everything in the world is matter; the world is deaf and blind; the world is senseless; the world is silly or foolish; the world is aimless; the world knows no truth or falsehood; the world does not recognize right and wrong; truth and falsehood are on equal footing in the world; nothing in the world has a purpose and we are created in vain.

The Revival of Islamic Thought

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Iqbāl says that it is this way of thinking which has damaged and is damaging the spirit of human civilization. The first thing that is urgently needed by mankind is a spiritual explanation of this world.

نا ﴿ ﴾ ال تـرجعون أفحسبتم أنما خلقناكم عبثا وأنكم إليـ“Did you suppose that We created you aimlessly?”

1

Absurdity has no place in the equation. The world has an Owner and that

is God. The world is based on truth. The world is based on justice. Good and bad will not be in vain there. The world is hearing and seeing—“Neither drowsiness befalls him nor sleep.”

2 It is cognizant and intelligent. However,

this (a spiritual interpretation of the world) alone is not enough. 2. Spiritual freedom of individual: This is contrary to Christianity.

Individual freedom means the recognition of individual’s personal dignity. If man interprets the world spiritually yet his person is not recognized, talents will not bloom.

3. Fundamental principles with global influence: Fundamental principles with global influence are supposed to justify the perfection of human society

on a spiritual basis. These principles are the basic precepts of Islam. More than this, I will not cite example from Iqbāl on these two points.

Is Iqbāl like us who go only to this extent? That is, would he just see the flaws and defects of European civilization and consider Islam as his living basis and point of reference and say, “That’s all”? No. One issue which he regards as part of his mission as well as that of any faithful Muslim intellectual refers to the third point. These seven lectures he undertook with the theme “Revival of Religious Thought in Islam” are meant for the third point. Even in his poems his main concern is more or less this very point. Of

course, he always addresses the first point. In the poems recited in these meetings, you can see how much Iqbāl is

critical of Muslims’ blind imitation of the Western civilization. Regarding Islam as such and such, in his poems he has expressed everything he should and could express. The third point is: Does the real Islam exist among Muslims today or not?

The absence of the Islamic spirit among Muslims

Iqbāl is aware of the fact that Islam exists as well as does not exist

among Muslims. Islam exists in the sense Islamic rites are present among

1 Sūrat al-Mu’minūn 23:115. 2 Sūrat al-Baqarah 2:255.

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12

Muslims. The sound of adhān1 can be heard among people. At the time of

daily ritual prayers they would go to the mosque. Their dead were buried

according to the Islamic rites. They prepare a banquet for their newly born

children. The names are mostly Islamic ones—“Muḥammad,” “Ḥasan,”

“Ḥusayn,” “‘Abd al-Raḥīm,” and “‘Abd al-Raḥmān.” Yet, the spirit of Islam

is not present among these people. The spirit of Islam is dead in Muslim

society. As such, Iqbāl believes in the revival of Islamic life in the sense that

the Islamic life must be revived and there is a possibility for its revival

because Islam is not dead. It is the Muslims who are [spiritually] dead. Why

is it so? It is because there is its heavenly scripture. There is the tradition

[sunnah] of its Prophet. And they are all vibrant. That is, the world has failed

to produce something better than them. Whatever the Qur’an presented is not

the same with that of the Ptolemaic system2 for us to say that another theory

has come and the previous one is abrogated. The natural sciences are not

based on the [Aristotelian] ‘four elements’3 such that we could say science

has come and declared that these ‘four elements’ of yours are not actually

‘elements’ but ‘compounds’. ‘Elements’ are more than these things. Islam

itself is alive with a vibrant basis or foundation. So, where the flaw lies?

The flaw lies in the Muslims’ thought. That is the way Muslims think.

The Muslims’ conception of Islam is not dynamic but a static one. It is like

planting a live seed in a way contrary to agricultural principles. This seed

will remain under the soil without growing. Its roots will not spread out and

absorb soil nutrients. It is also like a young tree which you want to transfer

from one place to another. This young tree is alive but if you plant it in an

inverted position, that is, its roots are on top above the soil and its leaves

buried underground, the same thing will happen.

The Commander of the Faithful Imām ‘Alī (‘a) has an elegant

description of the future of Islam and Muslims. The Imām (‘a) says:

1 Adhān: the Muslim call to prayer. [Trans.] 2 Ptolemaic system: a theory, developed by Ptolemy about 150 CE, in which a motionless

Earth is said to be at the center of the universe with the Sun, Moon, and planets revolving

around it in eccentric circles and epicycles; the fixed stars are attached to an outer sphere

concentric with Earth. The Ptolemaic system gave the positions of the planets accurately

enough for naked-eye observations, although it also made some ridiculous predictions, such as

that the distance to the Moon should vary by a factor of two over its orbit. It held sway in

Europe, supported by the Church of Rome, until the rise of the Copernican system. [Trans.] 3 According to the cosmology of Aristotle (384-322 BCE) as expounded in his On the

Heavens and Physics, the universe or cosmos is divided into the earthly or sublunary region

and the heavens. In the sublunary region, substances are made up of the four elements, viz.

earth, water, air, and fire. See Aristotle, “Physics and On the Heavens,” in Jonathan Barnes

(ed.), The Complete Works of Aristotle: The Revised Oxford Translation (Princeton: Princeton

University Press, 1984). [Trans.]